Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 The proper reply to this would be that the mind is not dissolved with the body; and Awang-3ze’s real opinion, as we shall find, was that life and death were but phases in the phenomenal PT.I. SECT.1. THE WRITINGS OF KWANG-8ZE. 181 of man indeed enveloped in such darkness? Is it I alone to whom it appears so? And does it not appear to be so to other men ? 3. If we were to follow the judgments of the predetermined mind, who would be left alone and without ateacher!? Not only would it be so with those who know the sequences (of knowledge and feeling) and make their own selection among them, but it would be so as well with the stupid and unthinking. For one who has not this determined mind, to have his affirmations and negations is like the case described in the saying, ‘ He went to Yiieh to-day, and arrived at it yesterday*’ It would be making what was not a fact to be a fact. But even the spirit-like Yi * could not have known how to do this, and how should one like me be able to do it ? But speech is not like the blowing (of the wind) ; the speaker has (a meaning in) his words. If, however, what he says, be indeterminate (as from a mind not made up), does he then really speak or not? He thinks that his words are different from the chirpings of fledgelings; but is there any distinction between them or not? But howcan the Tao be so obscured, that there should be ‘a True’ and ‘a False’ in it? How can speech be so obscured that there should be ‘the Right’ and ‘the Wrong’ about them? Where shall the T4o go to that it will not development. But the course of his argument suggests to us the question here, ‘ Is life worth living ?’ ? This ‘teacher’ is ‘the TAo.’ 2 Expressing the absurdity of the case. This is one of the sayings of Hui-3ze ;—see Book XXXIII, par. 7. 8 The successor and counsellor of Shun, who coped with and remedied the flood of Yao. 182 THE TEXTS OF TAOISM. BK. Il. be found? Where shall speech be found that it will be inappropriate? Tao becomes obscured through the small comprehension (of the mind), and speech comes to be obscure through the vain-gloriousness (of the speaker). So it is that we have the contentions between the Literati! and the Mohists 2, the one side affirming what the other denies, and vice versa. If we would decide on their several affirmations and denials, no plan is like bringing the (proper) light (of the mind) * to bear on them.
2So it is that we have the contentions between the Literati! and the Mohists 2, the one side affirming what the other denies, and vice versa. If we would decide on their several affirmations and denials, no plan is like bringing the (proper) light (of the mind) * to bear on them. All subjects may be looked at from (two points of view),—from that and from this. If I look at a thing from another's point of view, I do not see it; only as I know it myself, do I knowit. Hence it is said, ‘ That view comes from this; and this view is a consequence of that: ’—which is the theory that that view and this—(the opposite views)—produce each the other +. Although it be so, there is affirmed now life and now death; now death and now life; now the admissibility of a thing and now its inadmissibility ; now its inadmissibility and now its admissibility. (The disputants) now affirm and now deny; now deny and now affirm. Therefore the sagely man does not pursue this method, but views things in the light of (his) Heaven (-ly nature), and hence forms his judgment of what is right. 1 The followers of Confucius. * The disciples of Mih-3ze, or Mih Ti, the heresiarch, whom Mencius attacked so fiercely ;—see Mencius, V, 1, 5,et al. Hisera must be assigned between Confucius and Mencius, $ That is, the perfect mind, the principle of the Tao. * As taught by Hui-jze ;—see XXXIII, 7; but it is doubtful if the quotation from Hui’s teaching be complete. 5 Equivalent to the Tao. See on the use in Lao-3ze and Kwang-3ze of the term ‘ Heaven,’ in the Introduction, pp. 16-18. PT.I. SECT.1, THE WRITINGS OF KWANG-3ZE. 183 This view is the same as that, and that view is the same as this. But that view involves both a right and a wrong; and this view involves also a right and a wrong :—are there indeed, or are there not the two views, that and this? They have not found their point of correspondency which is called the pivot of the T4o. As soon as one finds this pivot, he stands in the centre of the ring (of thought), where he can respond without end to the changing views ;—without end to those affirming, and without end to those denying. Therefore I said, ‘ There is nothing like the proper light (of the mind).’ 4. By means of a finger (of my own) to illustrate that the finger (of another) is not a finger is not so good a plan as to illustrate that it is not so by means of what is (acknowledged to be) not a finger; and by means of (what I call) a horse to illustrate that (what another calls) a horse is not so, is not so good a plan as to illustrate that it is not a horse, by means of what is (acknowledged to be) not a horse}. (All things in) heaven and earth may be (dealt with as) a finger; (each of) their myriads may be (dealt with as) a horse. Doesa thing seem so to me ? (I say that) it is so. Does it seem not soto me? (I say that) it is not so. A path is formed by (constant)
3(All things in) heaven and earth may be (dealt with as) a finger; (each of) their myriads may be (dealt with as) a horse. Doesa thing seem so to me ? (I say that) it is so. Does it seem not soto me? (I say that) it is not so. A path is formed by (constant) 1 The language of our author here is understood to have reference to the views of Kung-sun Lung, a contemporary of Hui-3ze, and a sophist like him. One of his treatises or arguments had the title of ‘The White Horse,’ and another that of ‘Pointing to Things.’ If these had been preserved, we might have seen more clearly the appropriateness of the text here. But the illustration of the monkeys and their actions shows us the scope of the whole paragraph to be that controversialists, whose views are substantially the same, may yet differ, and that with heat, in words. 184 THE TEXTS OF TAOISM. BK. II, treading on the ground. A thing is called by its name through the (constant) application of the name to it. How is it so? It is so because it is so. How is it not so? It is not so, because it is not so. Everything has its inherent character and its proper capability. There is nothing which has not these. Therefore, this being so, if we take a stalk of grain? and a (large) pillar, a loathsome (leper) and (a beauty like) Hsi Shih ?, things large and things insecure, things crafty and things strange ;—they may in the light of the T4o all be reduced to the same category (of opinion about them). It was separation that led to completion; from completion ensued dissolution. But all things, without regard to their completion and dissolution, may again be comprehended in their unity ;—it is only the far reaching in thought who know how to comprehend them in this unity. This being so, let us give up our devotion to our own views, and occupy ourselves with the ordinary views. These ordinary views are grounded on the use of things. (The study of that) use leads to the comprehensive judgment, and that judgment secures the success (of the inquiry). That success gained, we are near (to the object of our search), and there we stop. When we stop, and yet we do not know how it is so, we have what is called the Tao. When we toil our spirits and intelligence, obstin- 1 The character in the text means both ‘a stalk of grain’ and ‘a horizontal beam.’ Each meaning has its advocates here. ? A famous beauty, a courtezan presented by the king of Yiieh to his enemy, the king of WA, and who hastened on his progress to ruin and death, she herself perishing at the same time. PT. I, SECT.11. THE WRITINGS OF KWANG-8ZE. 185
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 The proper reply to this would be that the mind is not dissolved with the body; and Awang-3ze’s real opinion, as we shall find, was that life and death were but phases in the phenomenal PT.I. SECT.1. THE WRITINGS OF KWANG-8ZE. 181 of man indeed enveloped in such darkness? Is it I alone to whom it appears so? And does it not appear to be so to other men ? 3. If we were to follow the judgments of the predetermined mind, who would be left alone and without ateacher!? Not only would it be so with those who know the sequences (of knowledge and feeling) and make their own selection among them, but it would be so as well with the stupid and unthinking. For one who has not this determined mind, to have his affirmations and negations is like the case described in the saying, ‘ He went to Yiieh to-day, and arrived at it yesterday*’ It would be making what was not a fact to be a fact. But even the spirit-like Yi * could not have known how to do this, and how should one like me be able to do it ? But speech is not like the blowing (of the wind) ; the speaker has (a meaning in) his words. If, however, what he says, be indeterminate (as from a mind not made up), does he then really speak or not? He thinks that his words are different from the chirpings of fledgelings; but is there any distinction between them or not? But howcan the Tao be so obscured, that there should be ‘a True’ and ‘a False’ in it? How can speech be so obscured that there should be ‘the Right’ and ‘the Wrong’ about them? Where shall the T4o go to that it will not development. But the course of his argument suggests to us the question here, ‘ Is life worth living ?’ ? This ‘teacher’ is ‘the TAo.’ 2 Expressing the absurdity of the case. This is one of the sayings of Hui-3ze ;—see Book XXXIII, par. 7. 8 The successor and counsellor of Shun, who coped with and remedied the flood of Yao. 182 THE TEXTS OF TAOISM. BK. Il. be found? Where shall speech be found that it will be inappropriate? Tao becomes obscured through the small comprehension (of the mind), and speech comes to be obscure through the vain-gloriousness (of the speaker). So it is that we have the contentions between the Literati! and the Mohists 2, the one side affirming what the other denies, and vice versa. If we would decide on their several affirmations and denials, no plan is like bringing the (proper) light (of the mind) * to bear on them.
2So it is that we have the contentions between the Literati! and the Mohists 2, the one side affirming what the other denies, and vice versa. If we would decide on their several affirmations and denials, no plan is like bringing the (proper) light (of the mind) * to bear on them. All subjects may be looked at from (two points of view),—from that and from this. If I look at a thing from another's point of view, I do not see it; only as I know it myself, do I knowit. Hence it is said, ‘ That view comes from this; and this view is a consequence of that: ’—which is the theory that that view and this—(the opposite views)—produce each the other +. Although it be so, there is affirmed now life and now death; now death and now life; now the admissibility of a thing and now its inadmissibility ; now its inadmissibility and now its admissibility. (The disputants) now affirm and now deny; now deny and now affirm. Therefore the sagely man does not pursue this method, but views things in the light of (his) Heaven (-ly nature), and hence forms his judgment of what is right. 1 The followers of Confucius. * The disciples of Mih-3ze, or Mih Ti, the heresiarch, whom Mencius attacked so fiercely ;—see Mencius, V, 1, 5,et al. Hisera must be assigned between Confucius and Mencius, $ That is, the perfect mind, the principle of the Tao. * As taught by Hui-jze ;—see XXXIII, 7; but it is doubtful if the quotation from Hui’s teaching be complete. 5 Equivalent to the Tao. See on the use in Lao-3ze and Kwang-3ze of the term ‘ Heaven,’ in the Introduction, pp. 16-18. PT.I. SECT.1, THE WRITINGS OF KWANG-3ZE. 183 This view is the same as that, and that view is the same as this. But that view involves both a right and a wrong; and this view involves also a right and a wrong :—are there indeed, or are there not the two views, that and this? They have not found their point of correspondency which is called the pivot of the T4o. As soon as one finds this pivot, he stands in the centre of the ring (of thought), where he can respond without end to the changing views ;—without end to those affirming, and without end to those denying. Therefore I said, ‘ There is nothing like the proper light (of the mind).’ 4. By means of a finger (of my own) to illustrate that the finger (of another) is not a finger is not so good a plan as to illustrate that it is not so by means of what is (acknowledged to be) not a finger; and by means of (what I call) a horse to illustrate that (what another calls) a horse is not so, is not so good a plan as to illustrate that it is not a horse, by means of what is (acknowledged to be) not a horse}. (All things in) heaven and earth may be (dealt with as) a finger; (each of) their myriads may be (dealt with as) a horse. Doesa thing seem so to me ? (I say that) it is so. Does it seem not soto me? (I say that) it is not so. A path is formed by (constant)
3(All things in) heaven and earth may be (dealt with as) a finger; (each of) their myriads may be (dealt with as) a horse. Doesa thing seem so to me ? (I say that) it is so. Does it seem not soto me? (I say that) it is not so. A path is formed by (constant) 1 The language of our author here is understood to have reference to the views of Kung-sun Lung, a contemporary of Hui-3ze, and a sophist like him. One of his treatises or arguments had the title of ‘The White Horse,’ and another that of ‘Pointing to Things.’ If these had been preserved, we might have seen more clearly the appropriateness of the text here. But the illustration of the monkeys and their actions shows us the scope of the whole paragraph to be that controversialists, whose views are substantially the same, may yet differ, and that with heat, in words. 184 THE TEXTS OF TAOISM. BK. II, treading on the ground. A thing is called by its name through the (constant) application of the name to it. How is it so? It is so because it is so. How is it not so? It is not so, because it is not so. Everything has its inherent character and its proper capability. There is nothing which has not these. Therefore, this being so, if we take a stalk of grain? and a (large) pillar, a loathsome (leper) and (a beauty like) Hsi Shih ?, things large and things insecure, things crafty and things strange ;—they may in the light of the T4o all be reduced to the same category (of opinion about them). It was separation that led to completion; from completion ensued dissolution. But all things, without regard to their completion and dissolution, may again be comprehended in their unity ;—it is only the far reaching in thought who know how to comprehend them in this unity. This being so, let us give up our devotion to our own views, and occupy ourselves with the ordinary views. These ordinary views are grounded on the use of things. (The study of that) use leads to the comprehensive judgment, and that judgment secures the success (of the inquiry). That success gained, we are near (to the object of our search), and there we stop. When we stop, and yet we do not know how it is so, we have what is called the Tao. When we toil our spirits and intelligence, obstin- 1 The character in the text means both ‘a stalk of grain’ and ‘a horizontal beam.’ Each meaning has its advocates here. ? A famous beauty, a courtezan presented by the king of Yiieh to his enemy, the king of WA, and who hastened on his progress to ruin and death, she herself perishing at the same time. PT. I, SECT.11. THE WRITINGS OF KWANG-8ZE. 185
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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